Avoid The Appearance Of Evil – VAYESHEV



Avoid The Appearance Of Evil

• Bereshit / Genesis 37:1 – 40:23
• Amos /Amos 2:6 – 3:8
• Mattityahu / Matthew 1:1-6

Bereshit {39:6} He left all that he had in Yoseph’s (Joseph’s) hand. He did not concern himself with anything, except for the food which he ate. Yoseph was handsome, and well-favored. {39:7} It happened after these things, that his master’s wife cast her eyes on Yoseph; and she said, “Lie with me.”{39:8} But he refused, and said to his master’s wife, “Behold, my master does not know what is with me in the house, and he has put all that he has into my hand. {39:9} He is not greater in this house than I, neither has he kept back anything from me but you, because you are his wife. How then can I do this great wickedness, and chat’at (sin) against G-D?”{39:10} It happened that as she spoke to Yoseph day by day, that he did not listen to her, to lie by her, or to be with her. {39:11} It happened about this time, that he went into the house to do his work, and there were none of the men of the house inside. {39:12} She caught him by his garment, saying, “Lie with me!” He left his garment in her hand, and ran outside. {39:13} It happened, when she saw that he had left his garment in her hand, and had run outside, {39:14} that she called to the men of her house, and spoke to them, saying, “Behold, he has brought in a Hebrew to us to mock us. He came in to me to lie with me, and I cried with a loud voice. {39:15} It happened, when he heard that I lifted up my voice and cried, that he left his garment by me, and ran outside.”
There is so much we can learn from the story of Yoseph. Volumes can be written on it. However, the passages that I have focused in on teach a very important principle. In studying these verses I have taken this principle and have incorporated it into both my personal and professional life. Yoseph, we are aware, was a single man; however, this principle applies to single woman, married men and married woman as well.
Potiphar’s wife had her eyes on Yoseph. He was young, he was handsome and he was a slave. Certainly she thought that she would be able to seduce him without too much effort. Most men would have easily given in to this woman’s advances, but not so with Yoseph, he answered to a higher authority. Is that what got Yoseph into trouble, his not giving in to his boss’s wife? Certainly when we consider the events leading up to accusations she made against him we could come to that conclusion. But was it his running out on Potiphar’s wife that got him into trouble or was that only a symptom of the problem?
Tesolonilim Alef (1Thessalonians) {5:22} Abstain from all appearance of evil.
This verse explains the cause of Yoseph’s problem. He had grown so familiar with being in Potiphar’s home that he became complacent about being there when he was alone in the house with Mrs. Potiphar.
We know from the Scripture passages above that Mrs Potiphar made advances over and over again to Yoseph, so he was certainly aware of her intentions. Why then would he risk being alone with her in the house? Had Yoseph not allowed himself to be alone in the house with this woman he would have not found himself in a compromising position. Granted HaShem works all things out for our good but perhaps two years in prison could have been avoided while still allowing G-d to achieve the final chapter of this story.
And so the principle we can gain from this story and apply to our own lives is; never put yourself into a possibly compromising position by being alone with a woman/man who is not your wife/husband, anywhere. This includes a car! As I said, I have applied this principle to both my personal and professional life and it has served me well. I have even gone further and will never counsel a woman alone in my office. As well I must add that I also avoid being alone with a man I do not know and certainly I avoid being alone with a child. We need to avoid the appearance of evil and we need to protect ourselves from the possible evil designs of other people and HaSatan (Satan).

facebooktwittergoogle_plusredditpinterestlinkedintumblrmailby feather

Less Than We Deserve – VAYISHLACH



Less Than We Deserve

• Bereshit / Genesis 32:4 – 36:43
• Ovadia / Obadiah 1:1-21
• Ivrim / Hebrews 11:11-20

Bereshit {32:24} Ya’acov (Jacob) was left alone, and wrestled with an ish (man) there until the breaking of the day. {32:25} When he saw that he did not prevail against him, he touched the hollow of his thigh, and the hollow of Ya’acov’s thigh was strained, as he wrestled. {32:26} The ish said, “Let me go, for the day breaks.” Ya’acov said, “I will not let you go, unless you bless me.” {32:27} He said to him, “What is your name?” He said, “Ya’acov.” {32:28} He said, “Your name will no longer be called ‘Ya’acov,’ but, ‘Yisrael,’ for you have fought with G-D and with men, and have prevailed.”
As this Parasha opens we read about Ya’acov sending out messengers to his brother Esav with idea of impressing him by his wealth. To me, this is evidence that Ya’acov still feared his brother. Further proof of his fear is revealed, when we read that after finding out that his brother was coming to meet him with four hundred men, he went into panic mode and divided his company into two camps. Subsequently, Ya’acov’s fear causes him to question G-d and the promises He had made to him. Finally, Ya’acov takes matters into his own hands and attempts to bribe his way out of trouble by sending his brother waves of gifts.
It is amazing how debilitating fear can be. It clouds our judgement and causes us to do things we might normally not do. Ya’acov had been running a way all his life; first from his brother, then from his father-in-law and then once again from his brother. I would be tempted to say that Ya’acov may have had a problem with confrontation. Most people who have this problem and prefer to run then to confront. We pick up our commentary where Ya’acov before learning how to confront man had to learn how to confront G-d.
Ya’acov had always wrestled with man and failed. However, his problem was not with man it was with G-d. HaShem had chosen him to be the heir of the promises given to his fathers and if he was going to succeed as the heir he had to learn how to lean on G-d; hence the divine confrontation.
In the opening of this story we are told that Ya’acov wrestled with a man. However, it did not take long for him to realize that his opponent was no mere man; he was wrestling with G-d. Standing his ground and fighting was a totally new experience for Ya’acov, he never stood and fought, he much preferred to run. Not this time, however. Obviously, Ya’acov had enough of running; this time he was going to stand his ground and fight.
For Ya’acov to become the true heir of the promises he needed to take hold of G-d and not let go, he need to stop relying on himself and his own wits and start relying of G-d and that is exactly what happened. Ya’acov refused to let go of G-d until He blessed him. Yes, Ya’acov got his blessing, but more then that he finally stopped running and put his trust in HaShem. As a result of this victory in his life Ya’acov’s name was changed and he was blessed by G-d.
What was Ya’acov’s blessing? He was blessed with prevailing with G-d and man. In other words, whereas before he was a self centered man Ya’acov became a G-d centered man. However, you cannot run from G-d for so many years and expect there to be no consequences.
Bereshit {32:25} When He saw that He did not prevail against him, He touched the hollow of his thigh, and the hollow of Ya’acov’s thigh was strained, as he wrestled.
Ya’acov had to live with this consequence for the rest of his life. It was a constant reminder of his past disobedience.
We would do well to take a lesson from Ya’acov. We can not allow fear to consume us and cloud our judgement. We can not run from confrontation but must learn how to confront and deal with difficult situations in our lives. Most of all if we want to prevail with G-d and man we must cling to HaShem and refuse to let Him go until He blesses us. As with Ya’acov we have a past and as a result consequences. Thankfully HaShem is merciful and always give us less then we deserve.

facebooktwittergoogle_plusredditpinterestlinkedintumblrmailby feather

Time Flies When You Are In Love





  • Bereshit / Genesis 28:10-32:2
  • Hoshea / Hosea 3:6-14:10
  • Yochanan / John 1:19-51


Bereshit {29:16} Lavan had two daughters. The name of the elder was Leah, and the name of the younger was Rachel. {29:17} Leah’s eyes were weak, but Rachel was beautiful and well favored. {29:18} Ya’akov (Jacob) loved Rachel. He said, “I will serve you seven years for Rachel, your younger daughter.” {29:19} Lavan said, “It is better that I give her to you, than that I should give her to another man. Stay with me.” {29:20} Ya’akov served seven years for Rachel. They seemed to him but a few days, for the love he had for her.

Have you ever noticed that when you love doing something, even if it is hard work, it seems easy? Also when you love your job, the day just seems to fly by. Compare that to a boring job, one that you just can not get into; for a job like that the day just seems to drag on and quitting time can not come fast enough.

My wife and I, as of this writing, have been married one month shy of twenty two years. As with all marriages we have had our challenges but because of the love we have for each other the years seem to have just flown by.

Every week here at Congregation Melech Yisrael, at both our Erev Shabbat and Shabbat services, we recite the liturgical prayer: “V’ahav’ta et Ad-nai Elohecha, b’chal l’vav’ch uv’chal naf’sh’cha uv’chal m’odecha (And you shall love the L-rd your G-d with all your heart, with all your soul and with all your resources). From what we know about how time flies when we love something, we can appreciate that loving HaShem is very significant.

I have been a Believer in Yeshua HaMashiach for more than thirty years and because of my love for HaShem those years seem to have passed like the blink of an eye. This is significant when we consider how important it is for us to stay focused on a walk of righteousness. If it felt like our relationship with the L-rd was dragging, just think how difficult it would be for us to persevere in our walk and in our relationship with Him.

There is yet another thing I would like us to notice from our story of Ya’acov and Rachel. Even though Ya’acov was fooled and disappointed by his father-in-law Laban, he did not give up on his love for Rachel; in stead he gladly worked another seven years for her hand in marriage.

Time and time again I have come across people, Believers, who after being disappointed because their prayers were not answered or because they felt abandoned by G-d, fall away from serving Him or completely backslide into their old life. Sadly, this is only an indication of their lack of true love for HaShem.

I truly hope that this can not be said of you and that your love for HaShem is so strong that no matter what happens in your life your love for Him remains constant and the days and years that you spend with Him just feel like they are flying by.

Mizmor (Psalm) {119:32} I shall run the way of Your commandments, for You will enlarge my heart. {119:33} Teach me, HaShem, the way of Your statutes, and I shall observe it to the end. {119:34} Give me understanding, that I may observe Your Torah and keep it with all my heart. {119:35} Make me walk in the path of Your commandments, for I delight in it. {119:36} Incline my heart to Your testimonies and not to dishonest gain. {119:37} Turn away my eyes from looking at vanity, and revive me in your ways. {119:38} Establish Your Word to Your servant, as that which produces reverence for You.



facebooktwittergoogle_plusredditpinterestlinkedintumblrmailby feather

Dan and Melissa David in Concert Nov. 9th!


Dan and Melissa David in Concert Nov. 9th!



facebooktwittergoogle_plusredditpinterestlinkedintumblrmailby feather

Hatred Destroys Lives – Toldot






Hatred Destroys Lives

”          Bereshit / Genesis 25:19-28:9

”          Shmuel Alef / 1 Samuel 20:18-42

”          Romim / Romans 9:1-13



Bereshit {27:41} Esav (Esau) hated Ya’akov (Jacob) because of the blessing with which his ‘ab (father) blessed him. Esav said in his heart, “The days of mourning for my ‘ab are at hand. Then I will kill my brother Ya’akov.” {27:42} The words of Esav, her elder son, were told to Rivkah (Rebecca). She sent and called Ya’akov her younger son, and said to him, “Behold, your brother Esav comforts himself about you by planning to kill you. {27:43} Now therefore, my son, obey my voice. Arise, flee to Lavan, my brother, in Charan. {27:44} Stay with him a few days, until your brother’s fury turns away; {27:45} until your brother’s anger turn away from you, and he forgets what you have done to him. Then I will send, and get you from there. Why should I be bereaved of you both in one day?”

In this story of Esav and Ya’acov we can see the affects of hatred on a person’s life, as well as the affect it has on the life of the hated person.

We are told here that Esav hated Ya’acov. We know that Esav was the father of the Edomites. It was the Edomites who stood by and watched as the Assyrians attack and kill thousands in Yisrael (Israel) and who themselves lay in wait and killed those from Yisrael who were attempting to escape from the Assyrians. Sad when you consider that Esav and Ya’acov were blood brothers. They should have loved and respected each other and that love should have been passed down through the subsequent generations. Instead, because Esav hated Ya’acov, that hate was passed down and even exists between their generations to this very day.

But the affects of the hatred even runs deeper. Esav because of his hatred was estranged from his brother and eventually his family because of the pagan women he married. Eventually Esav left the faith of his forefather Avraham and fell into idolatry. Because deception leads to greater deception, over the centuries, the religion of Islam was born and as a result, the hatred between Jews and Muslims has multiplied.

However, Esav’s hatred did not only affect him and his generations it also affected Ya’acov and his generations. As a result of Esav’s hatred for his brother, Ya’acov had to run for his life. From that time on Ya’acov mistrusted Esav. This mistrust was revealed in Scripture when the two encountered each other while Ya’acov was fleeing from Laban. Ya’acov told Esav he would meet him in Seir but then proceed with his entourage in an opposite direction towards Succoth (Bereshit 33:13ff). So Esav’s hatred affected the life and the decisions Ya’acov made, after being reunited with his brother. Despite the fact that they seemed to have reconciled, Ya’acov still mistrusted his brother. This mistrust has been passed down through the generations of Ya’acov unto this very day.

Mattityahu (Matthew) {5:21} You have heard that it was said by them of old time, “You shall not murder; and whosoever shall murder shall be in danger of the judgment:” {5:22} But I say unto you, “That whosoever is angry with his brother without a cause shall be in danger of the judgment…”

Let this story of Esav and Ya’acov, be a lesson for us all. Our hatred of anyone, will not only affect us and the person we hate but it will also affect both parties’ future generations.

Yochanan (John) {13:34} “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. {13:35} “By this all men will know that you are My talmidim (disciples), if you have love for one another.”




facebooktwittergoogle_plusredditpinterestlinkedintumblrmailby feather

Testing Will Come- Chayei Sarah




BERESHIT (GENESIS) 23.1-25.18)



Testing Will Come



  • Bereshit / Genesis 23:1-25:18
  • Malachim Alef / 1 Kings 1:1-31
  • Korintim Alef / 1 Corinthians 15:50-57



Bereshit {24:1} Avraham (Abraham) was old, and well stricken in age. HaShem had blessed Avraham in all things. {24:2} Avraham said to his servant, the elder of his house, who ruled over all that he had, “Please put your hand under my thigh. {24:3} I will make you swear by HaShem, the G-D of heaven and the G-D of the earth, that you shall not take a wife for my ben(son) of the daughters of the Cana’anites, among whom I live. {24:4} But you shall go to my country, and to my relatives, and take a wife for my son Yitzchak (Isaac).”{24:5} The servant said to him, “What if the ishah (woman) is not willing to follow me to this land? Must I bring your son again to the land you came from?”{24:6} Avraham said to him, “Beware that you do not bring my son there again. {24:7} HaShem, the G-D of heaven, who took me from my ‘ab’s (father’s) house, and from the land of my birth, who spoke to me, and who swore to me, saying, ‘To your descendants I will give this land.’ He will send His angel before you, and you shall take a wife for my son from there. {24:8} If the ishah is not willing to follow you, then you shall be clear from this my oath. Only you shall not bring my son there again.”

Without a doubt HaShem blesses us when we are obedient. HaShem told Avraham that he should not allow his son to intermarry with the pagan Canaanites’. So when looking for a wife for his son Yitzchak he made his servant vow that he would not take a wife for him from among the Canaanites’. He made him vow that he would go to relatives from where he was born and take Yitzchak a wife from there. In addition HaShem had told Avraham that he should never go back from where he came. So when asked by his servant what should be done if the girl he chooses will not return with him Avraham stayed faithful to HaShem’s command and had his servant vow never to bring Yitzchak back to that place.

I do not think it was by sheer luck that Avraham’s servant found a girl, had his prayer answered, found out that she was related of his master’s family and that she was willing to go to Yitzchak. HaShem blessed the trip. Let us face it; HaShem blessed those who are obedient.

I agree that it would have been easy for Avraham to resist taking a wife for Yitzchak from among the Canaanites’. They were a pagan society and a cursed nation. HaShem had promised Avraham their land so they were going to eventually be disposed. However, it would have been more difficult for Avraham to resist the second situation. When asked what if the girl his servant found would not return with him, Avraham without hesitation rejected that his son go back to where they came from. He knew that HaShem will be true to his promise so he would not allow his family to be removed from the land he was promised.

Avraham was faithful and because of his faithfulness HaShem blessed him and provided Yitzchak with the perfect wife.

I trust that we are all taking a lesson from this story because many of us second guess HaShem’s commands and at times go against them. I come across this most in the area of employment. When a person joins Congregation Melech Yisrael, having come from a church, most of the time they have a job which require them to work on the Shabbat. Once incorporated into the congregation and they understand the sanctity of the Shabbat, they ask me if they should quit their job. My answer is always for them to first pray and ask HaShem to put it upon their employer’s heart to release you from working on the Shabbat. HaShem knows our heart and if our desire is not to work on the Shabbat He will work it out. I have also come across those from within the congregation who have lost their job and are looking for work. It is very difficult to find employment that does not require you to work on Shabbat, especially for jobs that require shift work. It is easy to turn down prospective employers that require working on Shabbat if you have just started looking for work, however, as the week, and months pass with no prospect of finding a job that does not require having to work on the Shabbat, taking any job becomes a lot more tempting.

Avraham was tested; he made the correct choices; HaShem blessed him for it. We should not think that we are immune from G-d testing us.

Yaacov (James) {1:2} Consider it all joy, my brothers, when you encounter various trials, (1:3} knowing that the testing of your faith produces endurance. {1:4} And let endurance have its perfect result, that you may be perfect and complete, lacking in nothing.

I have seen many people give in and be disobedient to HaShem’s commandments. As a result they suffered for it both physically and spiritually. I have also seen many who suffered, at first, because they were obedient to G-d commandments only in the end to be blessed both physically and spiritually.

My prayer for you is that when your time of testing comes that you will not compromise and that you will remain obedient to HaShem.


facebooktwittergoogle_plusredditpinterestlinkedintumblrmailby feather

Mp3: It is too Difficult

MP3 Sermon Title: It is too Difficult Speaker: Rabbi Yehezqel Date: 5774 August 2014 * Messianic Jewish Teachings Podcasts (MP3s). Teaching the Jewish Perspective on the holy Scriptures. Invite everyone you know to listen in with you! To listen to an audio podcast, mouse over the title and click Play Now, Play in Popup or Download.


Download (PDF, 178KB)

facebooktwittergoogle_plusredditpinterestlinkedintumblrmailby feather

Mp3s: Children of G-d

MP3 Sermon Title: Children of G-d  Speaker: Rabbi Yehezqel Date: 5774 August 2014 * Messianic Jewish Teachings Podcasts (MP3s). Teaching the Jewish Perspective on the holy Scriptures. Invite everyone you know to listen in with you! To listen to an audio podcast, mouse over the title and click Play Now, Play in Popup or Download.


Download (PDF, 142KB)

facebooktwittergoogle_plusredditpinterestlinkedintumblrmailby feather

The Torahless one! – Shoftim







Torah:                          Devarim/Deuteronomy 16.18-21.9

Haftarah:                     Yeshayahu/Isaiah 51.12-52.12

Brit Chadashah:          Mattityahu/Matthew 26.36-27.10



Devarim {16:18} Judges and officers shall you make you in all your gates, which HaShem your G-D gives you, according to your matot (tribes); and they shall judge the people with righteous mishpat (judgement). {16:19} You shall not wrest justice: you shall not respect persons; neither shall you take a bribe; for a bribe does blind the eyes of the wise, and pervert the words of the tzaddik (righteous).

Justice is a serious and important component in any society. Without justice and officers to administer that justice there would be anarchy. The laws of Torah are the mitzvoth (commandments) of G-d, the Law from G-d that was delivered to bnei Yisrael (the children of Israel) by the hand of Moshe. The Torah that Moshe delivered to bnei Yisrael contains the mitzvoth of G-d. Why is HaShem so concerned with justice? It is because HaSatan (Satan) is so concerned with injustice!

In Christian circles Torah is equated with law, as it is most often referred to in our modern English translations of the Bible, and the opposite of law is lawless. HaSatan is known as the lawless one. That being the case, lawless would then equate to being Torahless. Therefore, from this it is easy to conclude why HaSatan is known as the lawless one because he is without Torah (anti-Torah, anti-law).

Tesolonikim Bet (2 Thessalonians) {2:8} And then that lawless one will be revealed whom HaShem will kill with the breath of His mouth and bring to an end by the appearance of His coming; {2:9} that is, the one whose coming is in accord with the activity of HaSatan, with all power and signs and false wonders…

If HaSatan, being without Torah, is called lawless then where does that leave the church today which teaches that we are no longer under (the law) Torah?

Mattityahu (Matthew) {5:17} Do not think that I am come to destroy the Torah or the prophets: I am not come to destroy, but to fulfil (meaning to bring to its fullness). {5:18} For truly I say to you, until heaven and earth pass, one jot or one tittle shall in no wise pass from the Torah, till all be fulfilled. {5:19} Whosoever therefore, shall break one of these least mitzvot, and shall teach men so, he shall be called the least in the Kingdom of Heaven: but whosoever shall do and teach them, the same shall be called great in the Kingdom of Heaven.

This is a sobering passage, especially when you consider what is being taught in most churches today. Is it any wonder that they have fostered so many misinterpretations of this passage so as to justify their flawed theology?

When we think injustice we think of our secular court system; a system that in most instances perverts justice and righteousness. However, justice and righteousness is also being perverted in our churches today. Pastors and preachers have no qualms in teaching their flocks that they are no longer under the Torah and by this they pervert justice and righteousness. They quote passages from the books of Galatians and Ephesians that they misinterpret to justify their theology, but the fact of the matter is that HaShem is calling them Torahless. What happens, however, when this “Law” is written in their favour?

Devarim  {18:3} This shall be the priest’s due from the people, from those who offer a sacrifice, whether it be ox or sheep, that they shall give to the cohen (High Priest) the shoulder, and the two cheeks, and the maw. {18:4} The bikurim (first fruits) of your grain, of your new wine, and of your oil, and the first of the fleece of your sheep, shall you give him. {18:5} For HaShem your G-D has chosen him out of all your matot, to stand to minister in the name of HaShem, him and his sons for ever.

Here is something that truly amazes me. Pastors and preachers who teach their congregations that they are no longer under Torah are actually using this passage as a Scripture reference to require their congregants to bring them the first fruits of their labour. What I am saying is that there are leaders of congregations who tell their congregants that if they get a new job they are expected to give the pastor the first pay cheque as a first fruits offering. These pastors/preachers use G-d’s Torah, a Torah they claim we are no longer under, to their own advantage. Does this not sound ridiculous? Well, it is more than ridiculous — it is hypocritical!

Tithing (giving ten percent of ones gross income) is also a Torah principle, one which every church encourages. Try telling your pastor that you are going to withhold your tithes because he has taught you that you are no longer under Torah and see what tale he will weave for you then.

Biblical Law, Torah, is the foundation and basis of a believing community. It is the basis for justice and righteousness. HaShem has both told us and taught us this in His Word. Anything or anyone who contradicts or even marginalizes Torah is perverting justice and is thus lawless!

facebooktwittergoogle_plusredditpinterestlinkedintumblrmailby feather

Asiye na Torati! – Shoftim





Kichwa:                                   Asiye na Torati!


Torah:                          Devarim/Kumbukumbu la Totari 16.18-21.9

Haftarah:                     Yeshayahu/Isaya 51.12-52.12

Brit Chadashah:          Mattityahu/Matayo 26.36-27.10



Devarim {16:18}  Weka waamuzi na maakida katika malango yako yote akupayo Bwana, Mungu wako, kwa hesabu ya kabila zako; nao wawaamue watu kwa maamuzi ya haki. (16:19) Usipotoe maamuzi; wala usipendelee uso wa mtu; wala usitwae rushwa; kwa kuwa rushwa hupofusha macho ya wenye akili, na kugeuza daawa ya wenye haki.    Haki ni sehemu ya manufaa na muhimu katika jumuiya. Bila haki na maafisa wakusimamia haki kutakuwa na machafuko. Sheria za Torati ni amri za Mungu, Sheria kutoka kwa Mungu zilizopatiwa wana wa Israel kwa mkono wa Moshe. Torati Moshe aliyowapatia wana wa Israel ilikuwa na amri za Mungu.  Kwanini Mungu anajali sana haki? Ni kwa sababu shetani anajali sana ukosefu wa haki!.

Katika miviringo ya kikristo Torati inalinganishwa na sheria kama inavyo tambuliwa katika tafsiri yetu ya biblia ya kingereza cha wakati huu., na kinyume cha sheria ni kutokuwa na sheria.  Shetani anajulikana kama asiye na sheria. Ikiwa hivyo basi, kutokuwa na sheria inaweza fananishwa na kutokuwa na Torati.  Kwahiyo, kwahili ni rahisi kuamua kwa nini shetani anafamika kuwa asiye na sheria kwa sababu hana Torati (Mpinga Torati, Mpinga sheria).

Tesolonikim Bet (2:8)Hapo ndipo atakapofunuliwa yule asi, ambaye Bwana Yeshua atamwua kwa pumzi ya kinywa chake, na kumwangamiza kwa ufunuo wa kuwapo kwake; (2:9) yule ambaye kuja kwake ni kwa mfano wa kutenda kwake Shetani, kwa uwezo wote, na ishara na ajabu za uongo

Kama Shetani asiye na Torati, anaitwa asiye na sheria je hii inaacha wapi kanisa leo ambayo inafundisha kwamba hatuko tena chini ya (sheria) Torati?

Mattityahu (5:17)Msidhani ya kuwa nalikuja kuitangua torati au manabii; la, sikuja kutangua, bali kutimiliza.
18 Kwa maana, amin, nawaambia ,Mpaka mbingu na nchi zitakapoondoka,yodi moja wala nukta moja ya torati haitaoondoka ,hata yote yatimie.
(5:19) Basi mtu ye yote atakayevunja amri moja katika hizi zilizo ndogo, na kuwafundisha watu hivyo, ataitwa mdogo kabisa katika ufalme wa mbinguni; bali mtu atakayezitenda na kuzifundisha, huyo ataitwa mkubwa katika ufalme wa mbinguni
.  .

Hili ni fungu timamu, haswa unapoangalia yanayofundishwa katika makanisa sikuhizi. Si ajabu kwamba wame buni udanganyifu mwingi ilimradi kuhalalisha thiologia yao kijanja?

Tunapofikiria kuhusu udhalimu hufikiria kuhusu mifumo ya mahaka zetu za kidunia; mfumo ambao mara nyingi hupotosha haki na uukweli.  Hata hivyo, haki na ukweli pia inapotoshwa katika makanisa leo.  Wachungaji na wahubiri  hawana kinyongo katika kufundisha makundi yao kuwa hawapo tena chini ya sheria ya Torati na kwa ajili hiyo wao huposha haki na ukweli. Wananakili vifungu katika vitabu vya Wagatia na Waefeso ambazo wanazinukuu vibaya ili kuhalalisha theologia yao, lakni ukweli wa mambo ni kuwa HaShem anawaita wasio na Torati.  Ninini hufanyika hatahivyo wakati hii “Sheri” inapoandikwa  kuwa pendelea?

Devarim  {18:3} Na hii itakuwa haki ya makuhani kwa watu hao wasongezao sadaka, ikiwa ni ng’ombe au kondoo wampe kuhani mkono, na mashavu mawili, na tumbo.
(18:4) Malimbuko ya nafaka zako, na divai yako, na mafuta yako, na manyoya ya kwanza ya kondoo zako, umpe.
(18:5) Kwani Bwana, Mungu wako, amemchagua katika kabila zako zote, asimame atumike kwa jina la Bwana, yeye na wanawe milele.

Hapa kuna jambo ambalo hunishangaza kweli. Wachungaji na Wahubiri ambao hufundisha makundi yao kuwa hapo tena china ya Torati kwa uhakika hutumia kifungu hiki kuwa wahitaji washirika wao kuwaletea matunda ya nguvu za jasho lao.. Kile ninacho sema ni kwamba kuna viongozi ambao huambia washirika wao wanapota kazi mpya wanahitajika kupatia wachungaji wao hundi yao ya kwaza kama matunda ya kwaza ya matoleo. Hawa wachungaji/ wahubiri wanatumia Torati ya Mungu, Torati wanayodai kuwa hatumo chini yake tena, kwa manufaa yao. Je hii si ni vihoja? Naam, ni zaidi ya vihoja … ni unafiki!

Kutoa fungu la kumi pia ni kanuni ya Torati, ambayo kila kanisa lina himiza.  Jaribu kumwambia mchungaji wako kuwa hautatoa fungu la kumi kwa sababu hauko chini ya sheria na ushuhudie zile hadithi atakazo kupatia..

Sheria za kibiblia, Torati, ni msingi na msimamo  wa jamii iliyo amini.  Ni msingi wa haki na kweli.  HaShem ametuambia na kutufunza hili katika Neno lake.  Chochote au yeyote ambaye yuko kinyume au kudunisha Torati anapotosha haki na hivyo hana sheria!






facebooktwittergoogle_plusredditpinterestlinkedintumblrmailby feather

不法的人! – Shoftim



DEVARIM (申命記) 16.18-21.9


Title:                            The Torahless one! 不法的人!


Torah:                          Devarim/申命記 16.18-21.9

Haftarah:                     Yeshayahu/以賽亞書 51.12-52.12

Brit Chadashah:          Mattityahu/馬太福音 26.36-27.10



申命記 16:18  「你要在耶和華你神所賜的各城裡,按著各支派設立審判官和官長。他們必按公義的審判判斷百姓。 16:19  不可屈枉正直;不可看人的外貌。也不可受賄賂;因為賄賂能叫智慧人的眼變瞎了,又能顛倒義人的話。



提摩太後書 2:8  那時這不法的人必顯露出來。主耶穌要用口中的氣滅絕他,用降臨的榮光廢掉他。 2:9  這不法的人來,是照撒但的運動,行各樣的異能、神蹟,和一切虛假的奇事,


馬太福音 5:17  「莫想我來要廢掉律法和先知。我來不是要廢掉,乃是要成全。 5:18  我實在告訴你們,就是到天地都廢去了,律法的一點一畫也不能廢去,都要成全。 5:19  所以,無論何人廢掉這誡命中最小的一條,又教訓人這樣做,他在天國要稱為最小的。但無論何人遵行這誡命,又教訓人遵行,他在天國要稱為大的。



申命記 18:3  祭司從百姓所當得的分乃是這樣:凡獻牛或羊為祭的,要把前腿和兩腮並脾胃給祭司。 18:4  初收的五穀、新酒和油,並初剪的羊毛,也要給他; 18:5  因為耶和華你的神從你各支派中將他揀選出來,使他和他子孫永遠奉耶和華的名侍立,事奉。




facebooktwittergoogle_plusredditpinterestlinkedintumblrmailby feather

Този без Тората – Shoftim






Заглавие:                    Този без Тората

Тора:                           Дварим/ Второзаконие16.18-21.9

Афтара:                      Йешаяху/ Исая51.12-52.12

Брит Хадаша:             Матитяху/ Матей 26.36-27.10



Дварим (Второзаконие){16:18} Да си поставяш между племената си съдии и надзиратели във всичките си градове, които ти дава Господ твоят Бог; и те да съдят людете справедливо.{16:19} Да не изкривяваш съд, да не гледаш на лице, нито да приемаш дар; защото дарът заслепява очите на мъдрите и превръща думите на справедливите.


Правосъдието е сериозна и важна част от всяко общество. Без правосъдие и служители, които да го прилагат, ще цари анархия. Законите на Тората са Божиите заповеди, а Божият закон бе даден на децата на Израел чрез Мойсей. Тората, която Мойсей предаде на децата на Израел, съдържа Божиите заповеди. Защо Бог е толкова загрижен за правосъдието? Защото Сатана е също толкова заинтересован от неправдата!

В християнските кръгове Тората се приравнява със закона и така е преведена в повечето версии на Библията. А обратното на закона е беззаконие. Сатана е познат като беззаконният. Ето защо е лесно да заключим, че Сатана е „без Тора” – беззаконник.


2 Солунци {2:8} и тогава ще се яви беззаконният, когото Господ Исус ще убие с дъха на устата Си и ще изтреби с явлението на пришествието Си, {2:9} тогава, чието идване се дължи на действието на сатана, съпроводено от всякаква сила, знамения, лъжливи чудеса…


Сам Йешуа А’Машиах каза:


Матей{5:17} Да не мислите, че съм дошъл да разруша закона или пророците; не съм дошъл да разруша но да изпълня. {5:18} Защото истина ви казвам: Докле премине небето и земята, ни една йота, ни една точка от закона няма да премине, докато всичко не се сбъдне. {5:19} И тъй, който наруши една от тия най-малки заповеди, и научи така човеците, най-малък ще се нарече в небесното царство; а който ги изпълни и научи така човеците, той ще се нарече велик в небесното царство.


Това е много отрезвяващ пасаж, като се има предвид какво се проповядва в някои църкви днес. Не е чудно, че има толкова погрешни тълкувания на този пасаж, които целят да оправдаят погрешната ни теология.


Когато мислим за неправда, често се сещаме за светската ни съдебна система, която в много случаи изкривява правосъдието. Но справедливостта и правдата се изкривяват и в много църкви днес. Пастори и проповедници смело твърдят и убеждават хората, че не са вече под Тората, но така изкривяват правосъдието. Те цитират пасажи от Галатяни и Ефесяни, които тълкуват погрешно, за да оправдаят теологията си, но това ги прави „без Тора”. Какво се случва обаче, когато „Законът” е в тяхна полза?


Дварим (Второзаконие) {18:3} Ето какво ще бъде правото на свещениците от людете, от ония, които принасят в жертва говедо или овца: да дават на свещеника плешката, челюстите и търбуха. {18:4} Нему да даваш и първите плодове от житото си, от виното си и от дървеното си масло, и първото руно от овците си.{18:5} Защото, измежду всичките ти племена, него избра Господ твоят Бог да стои да служи в Името на Господа, той и потомците му винаги.


Това винаги ме е удивлявало. Пастори и проповедници, които учат паствата си, че вече не са под Тората, използват този пасаж от Писанието, за да ги учат да принасят първите плодове от труда си. Говоря за пастори, които казват на хората си, че ако човек получи нова работа, той трябва да даде на пастора си първата си заплата от тази нова работа. Те използват Тората, за която твърдят, че вече не са под нея, за собствено облагодетелстване. Не е ли това абсурдно? Не само е абсурдно, но е и лицемерно!


Даването на десятък също е принцип от Тората, който се насърчава от всяка църква. Опитайте се да кажете на пастора си, че няма да си давате десятъка, защото не сте вече под Тората и ще видите какво ще ви каже той.


Библейският закон или Тората е основата на всяка вярваща общност. Това е основата на справедливостта и правдата. Бог ни учи на това в Словото Си. Всеки, който противоречи на това, изопачава правосъдието и следователно е беззаконник!

facebooktwittergoogle_plusredditpinterestlinkedintumblrmailby feather

פרשת שופטים: הרשע

שבת, ד’ באלול התשע”ד, 30 באוגוסט 2014




פרשת שופטים

  • דברים ט”ז:18 – כ”א:9
  • ישעיהו נ”א:12 – נ”ב:12
  • הבשורה על פי מתתיהו כ”ו:36 – כ”ז:10


דברים ט”ז:18-19 – יח שֹׁפְטִים וְשֹׁטְרִים, תִּתֶּן-לְךָ בְּכָל-שְׁעָרֶיךָ, אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ, לִשְׁבָטֶיךָ; וְשָׁפְטוּ אֶת-הָעָם, מִשְׁפַּט-צֶדֶק.  יט לֹא-תַטֶּה מִשְׁפָּט, לֹא תַכִּיר פָּנִים; וְלֹא-תִקַּח שֹׁחַד–כִּי הַשֹּׁחַד יְעַוֵּר עֵינֵי חֲכָמִים, וִיסַלֵּף דִּבְרֵי צַדִּיקִם.


צדק ומשפט הם דברים רציניים וחשובים בכל חברה. ללא משפט ואנשי חוק שתפקידם ליישמו תשרור אנרכיה. חוקי התורה הן מצוות אלוהים, החוק שהקב”ה נתן לבני ישראל בידי משה. מדוע השם כל כך מעוניין בצדק? הסיבה לכך היא שהשטן מעוניין במידה רבה בחוסר צדק!


בחוגים הנוצריים משווים את התורה לחוק, כפי שניתן לראות ברוב התרגומים המודרניים של כתבי הקודש, כאשר ההפך מחוק הוא פשע. השטן ידוע בכינוי הרשע או הפושע, משום שהוא מתנגד לתורה (לחוק).


האגרת השניה אל התסלוניקים ב’:8-9 – 8 וְאָז יִגָּלֶה הָרָשָׁע אֲשֶׁר יְמִיתֶנּוּ הָאָדוֹן בְּרוּחַ שְׂפָתָיו וְיַשְׁבִּיתֶנּוּ בְּהוֹפָעַת בִּיאָתוֹ׃ 9 אֵת אֲשֶׁר יָבוֹא כְּפִי פְּעֻלַּת הַשָׂטָן בְּרָב־כֹּחַ וּבְאֹתוֹת וּבְמוֹפְתֵי שָׁקֶר׃


אם השטן, המתנגד לתורה, נקרא רשע ופושע, היכן זה משאיר את הכנסיה כיום המלמדת שאנחנו לא כפופים יותר לתורה?


הבשורה על פי מתי ה:17-19 – 17 אַל־תְּדַמּוּ כִּי בָאתִי לְהָפֵר אֶת־הַתּוֹרָה אוֹ אֶת־דִּבְרֵי הַנְּבִיאִים לֹא בָאתִי לְהָפֵר כִּי אִם־לְמַלּאת׃ 18 כִּי אָמֵן אֹמֵר אֲנִי לָכֶם עַד כִּי־יַעַבְרוּ הַשָׁמַיִם וְהָאָרֶץ לֹא תַּעֲבֹר יוֹד אַחַת אוֹ־קוֹץ אֶחָד מִן־הַתּוֹרָה עַד אֲשֶׁר יְקֻיַּם הַכֹּל׃ 19 לָכֵן הָאִישׁ אֲשֶׁר יָפֵר אַחַת מִן־הַמִּצְוֹת הַקְּטַנּוֹת הָאֵלֶּה וִילַמֵּד אֶת־בְּנֵי הָאָדָם לַעֲשׂוֹת כָּמוֹהוּ קָטוֹן יִקָּרֵא לוֹ בְּמַלְכוּת הַשָׁמָיִם וַאֲשֶׁר יַעָשֶׂה וִילַמֵּד אוֹתָן לָזֶה גָּדוֹל יִקָּרֵא בְּמַלְכוּת הַשָׁמָיִם׃


זוהי פסקה מטלטלת, במיוחד אם ניקח בחשבון את מה שנלמד ברוב הכנסיות כיום. האם זה מפליא שהם אמצו דרכים רבות כדי לפרש שלא כהלכה פסוקים אלה, על מנת להצדיק את התיאולוגיה הלוקה בחסר שלהם?


כאשר אנחנו חושבים על אי-צדק אנו חושבים על מערכת המשפט החילונית שלנו – מערכת שברוב המקרים מעוותת את הצדק ודרך הישר. אולם גם בכנסיות קיים עיוות של הצדק והיושר. רועי קהילה ודרשנים מלמדים את צאן מרעיתם, ללא נקיפות מצפון כלשהן, שהם לא נמצאים יותר תחת התורה ובכך הם מעוותים צדק וסוטים מדרך הישר. הם מצטטים פסוקים מהאגרות אל הגלטים ואל האפסיים אותם הם מפרשים שלא כהלכה על מנת להצדיק את התיאולוגיה שלהם, ולכן השם קורא להם רשעים ופושעים. אולם מה קורה כאשר אותו “חוק” (התורה) פועל לטובתם?


דברים י”ח:3-5 –  ג וְזֶה יִהְיֶה מִשְׁפַּט הַכֹּהֲנִים מֵאֵת הָעָם, מֵאֵת זֹבְחֵי הַזֶּבַח–אִם-שׁוֹר אִם-שֶׂה:  וְנָתַן, לַכֹּהֵן, הַזְּרֹעַ וְהַלְּחָיַיִם, וְהַקֵּבָה.  ד רֵאשִׁית דְּגָנְךָ תִּירֹשְׁךָ וְיִצְהָרֶךָ, וְרֵאשִׁית גֵּז צֹאנְךָ–תִּתֶּן-לוֹ.  ה כִּי בוֹ, בָּחַר יְהוָה אֱלֹהֶיךָ–מִכָּל-שְׁבָטֶיךָ:  לַעֲמֹד לְשָׁרֵת בְּשֵׁם-יְהוָה הוּא וּבָנָיו, כָּל-הַיָּמִים.


הנה משהו שבאמת מדהים אותי. רועי קהילה ומטיפים המלמדים את קהילותיהם שהם אינם תחת התורה יותר, משתמשים בפסוקים אלה מהכתובים על מנת לדרוש מאנשי הקהילה להביא להם את ביכורי עמלם. מה שאני אומר זה שישנם מנהיגי קהילות האומרים לחברי הקהילה שאם הם מקבלים עבודה חדשה, מצופה מהם לתת לרועה הקהילה את המשכורת הראשונה כביכורים. הרועים/המטיפים הללו משתמשים בתורת השם, תורה שהם טוענים שהם אינם כפופים לה יותר, לטובתם. האין זה נשמע מגוחך? זה הרבה יותר ממגוחך – זוהי צביעות לשמה!


המעשרות (מתן עשרה אחוזים מהברוטו של הכנסתך) הן גם כן עיקרון המופיע בתורה, כזה שכל כנסיה מעודדת. נסה לומר לרועה קהילתך שאתה מתכוון להפסיק לתת מעשרות משום שהוא לימד אותך שאינך תחת יד התורה וראה איזה סיפורי מעשיות הוא יספר לך.


החוק התנכי, התורה, הוא היסוד של קהילה מאמינה, ומהווה את הבסיס לצדק ומשפט. השם אמר לנו ולימד אותנו זאת בדברו. כל דבר או כל אחד הסותר או מחשיב את התורה כדבר שולי, מעוות בכך את הצדק ולפיכך ניתן לראותו בתור רשע!


facebooktwittergoogle_plusredditpinterestlinkedintumblrmailby feather

פרשת ראה: היה צנוע

שבת, כ”ז באב התשע”ד, 23 באוגוסט 2014


היה צנוע


פרשת ראה

  • דברים י”א:26 – ט”ז:17
  • ישעיהו נ”ד:11 – נ”ה:5
  • הבשורה על פי יוחנן ט”ו:1 – י”ז:26


דברים י”א:29 –  וְהָיָה, כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ, אֶל-הָאָרֶץ, אֲשֶׁר-אַתָּה בָא-שָׁמָּה לְרִשְׁתָּהּ–וְנָתַתָּה אֶת-הַבְּרָכָה עַל-הַר גְּרִזִים, וְאֶת-הַקְּלָלָה עַל-הַר עֵיבָל.


בני ישראל ויהושע בראשם, חנו מעבר לירדן מול יריחו, דרומית מערבית להר גריזים והר עיבל, מוכנים לכניסה לארץ המובטחת. בכיבושו את הארץ לקח יהושע בראשונה את גלגל, בה הוא הקים את המפקדה. לאחר מכן הם צעדו ליריחו וחומותיה קרסו! לאחר כיבוש יריחו יהושע התקדם דרך עמק איילון והביס את מלך העי, ולאחר הנצחון בעי, עבר יהושע צפונה לכיוון הר גריזים והר עיבל.


יהושע ח’:30-35 – ל אָז יִבְנֶה יְהוֹשֻׁעַ מִזְבֵּחַ, לַיהוָה אֱלֹהֵי יִשְׂרָאֵל, בְּהַר, עֵיבָל.  לא כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד-יְהוָה אֶת-בְּנֵי יִשְׂרָאֵל, כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה–מִזְבַּח אֲבָנִים שְׁלֵמוֹת, אֲשֶׁר לֹא-הֵנִיף עֲלֵיהֶן בַּרְזֶל; וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה, וַיִּזְבְּחוּ שְׁלָמִים.  לב וַיִּכְתָּב-שָׁם, עַל-הָאֲבָנִים–אֵת, מִשְׁנֵה תּוֹרַת מֹשֶׁה, אֲשֶׁר כָּתַב, לִפְנֵי בְּנֵי יִשְׂרָאֵל.  לג וְכָל-יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן נֶגֶד הַכֹּהֲנִים הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית-יְהוָה, כַּגֵּר כָּאֶזְרָח–חֶצְיוֹ אֶל-מוּל הַר-גְּרִזִים, וְהַחֶצְיוֹ אֶל-מוּל הַר-עֵיבָל:  כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד-יְהוָה, לְבָרֵךְ אֶת-הָעָם יִשְׂרָאֵל–בָּרִאשֹׁנָה.  לד וְאַחֲרֵי-כֵן, קָרָא אֶת-כָּל-דִּבְרֵי הַתּוֹרָה, הַבְּרָכָה, וְהַקְּלָלָה–כְּכָל-הַכָּתוּב, בְּסֵפֶר הַתּוֹרָה.  לה לֹא-הָיָה דָבָר, מִכֹּל אֲשֶׁר-צִוָּה מֹשֶׁה–אֲשֶׁר לֹא-קָרָא יְהוֹשֻׁעַ, נֶגֶד כָּל-קְהַל יִשְׂרָאֵל וְהַנָּשִׁים וְהַטַּף, וְהַגֵּר, הַהֹלֵךְ בְּקִע ח’:30-35 – ל אָז יִבְנֶה יְהוֹשֻׁעַ מִזְבֵּחַ, לַיהוָה אֱלֹהֵי יִשְׂרָאֵל, בְּהַר, עֵיבָל.  לא כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד-יְהוָה אֶת-בְּנֵי יִשְׂרָאֵל, כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה–מִזְבַּח אֲבָנִים שְׁלֵמוֹת, אֲשֶׁר לֹא-הֵנִיף עֲלֵיהֶן בַּרְזֶל; וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה, וַיִּזְבְּחוּ שְׁלָמִים.  לב וַיִּכְתָּב-שָׁם, עַל-הָאֲבָנִים–אֵת, מִשְׁנֵה תּוֹרַת מֹשֶׁה, אֲשֶׁר כָּתַב, לִפְנֵי בְּנֵי יִשְׂרָאֵל.  לג וְכָל-יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן נֶגֶד הַכֹּהֲנִים הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית-יְהוָה, כַּגֵּר כָּאֶזְרָח–חֶצְיוֹ אֶל-מוּל הַר-גְּרִזִים, וְהַחֶצְיוֹ אֶל-מוּל הַר-עֵיבָל:  כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד-יְהוָה, לְבָרֵךְ אֶת-הָעָם יִשְׂרָאֵל–בָּרִאשֹׁנָה.  לד וְאַחֲרֵי-כֵן, קָרָא אֶת-כָּל-דִּבְרֵי הַתּוֹרָה, הַבְּרָכָה, וְהַקְּלָלָה–כְּכָל-הַכָּתוּב, בְּסֵפֶר הַתּוֹרָה.  לה לֹא-הָיָה דָבָר, רְבָּם.


מדוע בחר השם בשני ההרים הללו באופן ספציפי על מנת לשים עליהם את הברכות ואת הקללות? איננו יכולים לומר בוודאות, אך הגעתי למסקנות משלי בנושא זה. דבר ראשון, הם קרובים אחד לשני והעיר שכם נמצאת בצילם – העיר בה נאנסה דינה ולוי ושמעון הרגו את כל הזכרים. דבר שני, אלו שני ההרים היחידים הממוקמים במרכז ארץ ישראל בין מזרח למערב, וכן הינם שני ההרים היחידים הנמצאים כמעט במרכז הארץ בין צפון לדרום. דבר שלישי, אלה שני ההרים הגבוהים ביותר באזור. דבר רביעי, ככל הנראה הכנענים זבחו לאליליהם על ההרים הללו עקב מיקומם וגובהם.


דברים י”ב:2-4 – ב אַבֵּד תְּאַבְּדוּן אֶת-כָּל-הַמְּקֹמוֹת אֲשֶׁר עָבְדוּ-שָׁם הַגּוֹיִם, אֲשֶׁר אַתֶּם יֹרְשִׁים אֹתָם–אֶת-אֱלֹהֵיהֶם:  עַל-הֶהָרִים הָרָמִים וְעַל-הַגְּבָעוֹת, וְתַחַת כָּל-עֵץ רַעֲנָן.  ג וְנִתַּצְתֶּם אֶת-מִזְבְּחֹתָם, וְשִׁבַּרְתֶּם אֶת-מַצֵּבֹתָם, וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ, וּפְסִילֵי אֱלֹהֵיהֶם תְּגַדֵּעוּן; וְאִבַּדְתֶּם אֶת-שְׁמָם, מִן-הַמָּקוֹם הַהוּא.  ד לֹא-תַעֲשׂוּן כֵּן, לַיהוָה אֱלֹהֵיכֶם.


מאחר ועובדי האלילים עבדו את אלוהי השדים שלהם על ההרים הגבוהים, היה זה מקום מתאים להקים בו יד זיכרון לבני ישראל לגבי הסכנות בחיקוי מעשי הכנענים לעומת הברכות הקשורות בשמירת מצוות השם.


מעניין למדי שהקב”ה בחר לשים את הקללות על הר עיבל, הגבוה יותר בכ- 60 מ’ מהר גריזים. איזו משמעות יכולה להיות לכך? אני מאמין שכפי שהכנענים זבחו לאליליהם במקומות גבוהים וחשבו שבכך הם מתקרבים אליהם, כך גם אנחנו כאשר אנו חוטאים (עובדים את עצמנו) ומרוממים את עצמנו, כלומר שמים את עצמנו מעל אלוהי השמים והארץ. לפיכך, הר עיבל נועד לשמש כדוגמא לאדם המרומם את עצמו מעל הא-ל האמיתי האחד. כל גאווה מסוג זה תביא כמובן לקללות ולפיכך הן הושמו על הר עיבל. לעומת זאת, שימש הר גריזים, הנמוך יותר, כדוגמא לענווה אנושית, ולכן הושמו עליו הברכות. על אף ששני ההרים קרובים אחד לשני, אני יכול לומר בבטחון שככל הנראה רוב עבודת האלילים נעשתה על הר עיבל עקב גובהו הרב יותר.


בבחירת שני הרים אלה, השם אמר לנו שאם נרומם את עצמנו מה שנקבל זה קללות, אולם אם ניכנע ונצניע לכת, נקבל ברכות. כפי שדנו בפרשות קודמות, השם משתמש בדימויים רבים לאורך התנ”ך.


אגרת יעקב ד’:10 –  הִשָּׁפְלוּ לִפְנֵי יְהוָֹה וְהוּא יָרִים אֶתְכֶם׃


הגאוותנים מנסים תמיד לרומם את עצמם מעל הצנועים, כמו שהר עיבל גבוה מהר גריזים. אף על פי כל, הר גריזים היה מקום הברכות, בעוד הר עיבל היה מקום הקללות!



facebooktwittergoogle_plusredditpinterestlinkedintumblrmailby feather

פרשת עקב: אמיתי או צבוע

שבת, כ’ באב התשע”ד, 16 באוגוסט 2014


אמיתי או צבוע


פרשת עקב

  • דברים ז’:12 – י”א:25
  • ישעיהו מ”ט:14 – נ”א:3
  • הבשורה על פי יוחנן ט”ו:1 – י”ז:26


דברים ז’:12-15 – יב וְהָיָה עֵקֶב תִּשְׁמְעוּן, אֵת הַמִּשְׁפָּטִים הָאֵלֶּה, וּשְׁמַרְתֶּם וַעֲשִׂיתֶם, אֹתָם–וְשָׁמַר יְהוָה אֱלֹהֶיךָ לְךָ, אֶת-הַבְּרִית וְאֶת-הַחֶסֶד, אֲשֶׁר נִשְׁבַּע, לַאֲבֹתֶיךָ.  יג וַאֲהֵבְךָ, וּבֵרַכְךָ וְהִרְבֶּךָ; וּבֵרַךְ פְּרִי-בִטְנְךָ וּפְרִי-אַדְמָתֶךָ דְּגָנְךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ, שְׁגַר-אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ, עַל הָאֲדָמָה, אֲשֶׁר-נִשְׁבַּע לַאֲבֹתֶיךָ לָתֶת לָךְ.  יד בָּרוּךְ תִּהְיֶה, מִכָּל-הָעַמִּים:  לֹא-יִהְיֶה בְךָ עָקָר וַעֲקָרָה, וּבִבְהֶמְתֶּךָ.  טו וְהֵסִיר יְהוָה מִמְּךָ, כָּל-חֹלִי; וְכָל-מַדְוֵי מִצְרַיִם הָרָעִים אֲשֶׁר יָדַעְתָּ, לֹא יְשִׂימָם בָּךְ, וּנְתָנָם, בְּכָל-שֹׂנְאֶיךָ.


אתה מסכים שזה נשמע כעסקה טובה למדי? בתמורה לשמירת מצוותיו, השם יברך אותנו בברכות גשמיות רבות. האמת, זה נשמע יותר מדי טוב בשביל להיות אמיתי! מה שאנחנו מקבלים כאן, דרך בני ישראל, זו נוסחה מנצחת לעושר, בריאות ושפע. אך חכה רגע, מה אומר הקב”ה בהמשך?


דברים ח’:2-5 – ב וְזָכַרְתָּ אֶת-כָּל-הַדֶּרֶךְ, אֲשֶׁר הוֹלִיכְךָ יְהוָה אֱלֹהֶיךָ זֶה אַרְבָּעִים שָׁנָה–בַּמִּדְבָּר:  לְמַעַן עַנֹּתְךָ לְנַסֹּתְךָ, לָדַעַת אֶת-אֲשֶׁר בִּלְבָבְךָ הֲתִשְׁמֹר מִצְו‍ֹתָו–אִם-לֹא.  ג וַיְעַנְּךָ, וַיַּרְעִבֶךָ, וַיַּאֲכִלְךָ אֶת-הַמָּן אֲשֶׁר לֹא-יָדַעְתָּ, וְלֹא יָדְעוּן אֲבֹתֶיךָ:  לְמַעַן הוֹדִיעֲךָ, כִּי לֹא עַל-הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם–כִּי עַל-כָּל-מוֹצָא פִי-יְהוָה, יִחְיֶה הָאָדָם.  ד שִׂמְלָתְךָ לֹא בָלְתָה, מֵעָלֶיךָ, וְרַגְלְךָ, לֹא בָצֵקָה–זֶה, אַרְבָּעִים שָׁנָה.  ה וְיָדַעְתָּ, עִם-לְבָבֶךָ:  כִּי, כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת-בְּנוֹ, יְהוָה אֱלֹהֶיךָ, מְיַסְּרֶךָּ.


פסוקים אלה נראים כמו סתירה של אלה הקודמים! אך האמת היא שאין זה כך. דבר ראשון, עולה שאלה בנוגע לפסוקים הללו. האם אלוהים אינו יודע כל? אחרי הכל נאמר לנו שהשם היה צריך לבחון את לבבנו בנוגע לשמירת מצוותיו. האם הוא אינו יודע את העבר, ההווה והעתיד? האם הוא אינו יודע את כל הדברים מתחילת הזמן ועד קץ העולם? מדוע אם כן צריך השם לנסות אותנו כאשר הוא כבר יודע את אשר בלבבנו?


התשובה היא שקיימים הרבה מאמינים מזוייפים בעולם. אף אחד לא אוהב אנשים צבועים ובמיוחד לא מאמינים צבועים. כולנו היינו מעדיפים לעשות עסקים ולהיות בחברת אנשים ישרים!


תהילים כ”ז:11 – הוֹרֵנִי יְהוָה, דַּרְכֶּךָ: וּנְחֵנִי, בְּאֹרַח מִישׁוֹר – לְמַעַן, שׁוֹרְרָי.


מחבר המזמור אומר כאן: “למדני לחיות כמוך אדון. למדני להיות ישר”.


אדם מזוייף מנסה להרשים אנשים ולהיות יותר ממה שהוא באמת. אנשים צבועים אינם מאושרים משום שהם צריכים להעמיד פנים שהם משהו או מישהו שאינם באמת. אנשים כנים הם גלויים ובעלי שקיפות – הם פתוחים ובטוחים בעצמם ובמי שהם.


כמו שקורה במערכות יחסים בין בני אדם, כך גם עם אלוהים. הקב”ה דורש מאיתנו כנות. אינך יכול ללבוש מסכה עם אלוהים – אתה יכול לנסות, אך הוא רואה מעבר לכל המסכות. התנ”ך מלמד אותנו שאלוהים אינו מביט על החיצוני, אלא על הפנימי.


אנשים רבים שומרים את המצוות משום שהם דתיים. הם מאמינים בדת ולפיכך הם עובדים את הדת שלהם וחוקיה במקום לשרת ולעבוד את אלוהים. הדבר העצוב הוא שפעמים רבות אנשים אלה אינם יודעים אפילו שהם דתיים, וגם האנשים שמסביבם אינם רואים אותם כדתיים, אלא כשומרי מצוות, עבדים נאמנים של הקב”ה. רק ניסיון, כמו זה שמתואר בפסקה השניה שציטטתי בהתחלה, יחשוף את ליבם, לא לאלוהים, אלא לאנשים שמסביבם ולעצמם.


אלוהים בוחן ומנסה את הכנות והיושר שלנו! כמובן שהוא מכיר אותנו מבפנים ומבחוץ, אך האם אנחנו מכירים את עצמנו? האם אנשים אחרים מכירים אותנו ויודעים מי אנחנו באמת? זו הכוונה של המילה “לענותך” בדברים ח’:2! פעולה זו מפרידה בין האמיתי והמזוייף. האנשים האמיתיים והכנים יקבלו את ההבטחות המוצגות בדברים ז’:12-15, המזוייפים והצבועים יתגלו כפי שהם באמת.


facebooktwittergoogle_plusredditpinterestlinkedintumblrmailby feather

Кой друг народ е толкова велик? – ВАЕТХАНАН – УМОЛЯВАХ






Заглавие:                    Кой друг народ е толкова велик?

Тора:                           Дварим/ Второзаконие3:23-7:11

Афтара:                      Йешаяху/ Исая40:1-26

Брит Хадаша:             Мордехай /Марк12:28-34



Дварим (Второзаконие){4:7}Защото кой друг народ е толкова велик, че боговете му да са толкова близо, както Йехова, нашия Бог, е близо когато и да Го призовем? {4:8}Или кой народ е толкова велик, че да има толкова справедливи наредби и закони, какъвто е целият този закон, който излагам днес пред вас? {4:9}Само внимавай и усърдно пази душата си, да не би да забравиш делата, които си видял, и да не би да ги забравиш през всички дни на живота ти; но ги напомняй на синовете си и на внуците си;



Преди няколко дни гледах документален филм за основаването на Държавата Израел през 1948 г. Бяха показани документални кадри – аудио и видео – с Давид Бен Гурион – първият министър-председател на Израел, който насърчава събраната от всички нации армия от патриоти, които се бият за новосъздадената си държава. Те трябваше да се бият срещу ордите войници от арабските нации, които ги нападнаха и обградиха. Положението изглеждаше невъзможно. И въпреки че израелската армия беше малка на брой, зле подготвена, ако изобщо можем да кажем, че е била подготвена; с недостатъчно  оръжие, тя разгроми врага и отново се появи еврейската държава, заобиколена от враждебни нации, които искат унищожението й. Само Бог можеше да им спечели тази победа. Все едно се бяхме върнали в библейски времена, когато Израел с Божията помощ разгромяваше армии, които го превъзхождаха многократно.


{4:7}Защото кой друг народ е толкова велик, че боговете му да са толкова близо, както Йехова, нашия Бог, е близо когато и да Го призовем?


Нашият Бог е мощен Бог и е близо до народа Си и закриля Земята Си.

Аз редовно поддържам връзка с приятели в Израел и от тях разбирам какво се случва там – неща, които западните медии не съобщават. Например, разбрах за една ракета, която „Хамас“ е изстреляла и според чиято траектория тя е трябвало да удари централната автогара в Тел Авив. Това е гъсто населен и оживен район, с големи офис сгради и голям търговски център, който винаги е пълен с хора. Израел е изстрелял прихващаща ракета чрез системата „Железен купол“, но опитът е бил неуспешен – нещо, което рядко се случва. Бил е направен и втори и трети опит – и те неуспешни, което почти никога не се случва. Незабавно са били изпратени екипи да евакуират района и медицинските екипи са били готови да поемат евентуални пострадали. Всички знаели, че ако ракетата улучи, ще има безпрецедентна загуба на живот и много щети. Изведнъж се задал силен вятър – толкова мощен и силен, че променил посоката на ракетата и тя паднала в морето. Дали това е просто случайно или е чудо? Истината е, че много подобни неща се случват по време на настоящата война в Газа, неща, които не могат да се обяснят със случайност, защото са чудеса.


„Хамас“ и другите арабски народи не могат да победят, никога няма да победят. Не защото противникът им е по-добре екипиран и подготвен, а защото се бият срещу Бога на Израел, Който не е обещал земята на тях, а на децата на Израел.

{4:7}Защото кой друг народ е толкова велик, че боговете му да са толкова близо, както Йехова, нашия Бог, е близо когато и да Го призовем?


Дерзайте, всички вие, които сте част от Божия народ – както евреи, така и не-евреи, защото вие служите на един мощен Бог и сте част от народа, за който Той се грижи, така че можете да кажете с увереност.

{4:7}Защото кой друг народ е толкова велик, че боговете му да са толкова близо, както Йехова, нашия Бог, е близо когато и да Го призовем?


facebooktwittergoogle_plusredditpinterestlinkedintumblrmailby feather